My guru, kind-in-three-ways, who met face to face with Heruka, whose name I find difficult to utter…

Kyabje Pabongka Rinpoche Dechen Nyingpo was an unbelievable lama who lived in the early part of the twentieth century [biography].

His two main students, Kyabje Ling Rinpoche and Kyabje Trijang Rinpoche, were the most highly esteemed Gelugpa Lamas of their day, so respected that they were chosen to guide the education of the Dalai Lama when he was recognized and enthroned.

Pabongka Rinpoche, a recognized reincarnation of Chankya Rolpai Dorje, was the one who was responsible for widely propagating the practice of Dorje Shugden among the Gelugpa tradition.

As a result of the attempts in recent decades to convince the world that Dorje Shugden is a worldly Deity, Je Pabongka’s reputation and lineage has come under attack, so I thought it would be nice for students who practice in his lineage to see, once again, that things are not as cut and dried as his detractors would have you believe.

Scholars and yogis, please check!

Geshe Ngawang Dhargyey on Kyabje Pabongka Rinpoche

He was such a great lama, unsurpassed by any, that hardly any lamas or geshes of the Three Pillars (the monasteries of Ganden, Sera and Drepung) had not been his disciples. Read more…

Kyabje Trijang Rinpoche on Je Pabongka Part 1

This feeling of renunciation was overwhelming. These are some of the ways in which all of his discourses were so extraordinary. Read more…

Kyabje Trijang Rinpoche on Je Pabongka Part 2

Our childish minds were unfit vessels for so vast an ocean of teachings… Read more…

Kyabje Zong Rinpoche on Je Pabongka Part 1

Kyabje Pabongka had such vast qualities it is difficult to comprehend them… Read more…

Kyabje Zong Rinpoche on Je Pabongka Part 2

Mahasiddha Pabongka Rinpoche has a long history and during his time the Dharma increased greatly in Tibet. He was actually Heruka Demchok. Read more…

Sermey Jetsun Khen Rinpoche Losang Tharchin on Je Pabongka Part 1

An unbelievable expert on all subjects Read more…

Sermey Jetsun Khen Rinpoche Losang Tharchin on Je Pabongka Part 2

He displayed tremendous abilities as a public teacher… Read more…

Sermey Jetsun Khen Rinpoche Losang Tharchin on Je Pabongka Part 3

I felt as though I had received his blessing, and some special power to pursue my studies… Read more…

Lama Zopa on Je Pabongka Part 1

It’s impossible that he can really be some kind of evil being, as those extremists accuse him of being… Read more…

Ribur Rinpoche on Je Pabongka

The only thing that matters to me is that I was a disciple of Pabongka Rinpoche. Read more…

Glenn Mullin on Je Pabongka

Undoubtedly the greatest living Gelukpa lama of the period… Read more…

Michael Richards on Kyabje Pabongka Rinpoche

Pabongka Rinpoche was probably the most influential Gelug lama of this century, holding all the important lineages of sutra and tantra and passing them on to most of the important Gelug lamas of the next two generations; the list of his oral discourses is vast in depth and breadth. Read more…

[Source: www.truthaboutshugden.wordpress.com]

The 5th On Gyalse Rinpoche was enthroned at the age of four. The following year, he was given the name Thubten Jigme Gyatso by the 7th Dalai Lama who also performed the first hair cutting ritual on him.

At the age of 10 years old, he was ordained as a novice monk. At 20, he received full ordination from the famous Gelugpa master Phurcho Ngawang Jampa. He went on to obtain his Geshe Lharampa degree in 1766 and met the Panchen Rinpoche at Tashi Lhungpo the following year.

On Gyalse Rinpoche received sutric and tantric teachings from some of the most illustrious teachers of the time, including Phurchog Ngawang Jampa, Panchen Rinpoche Palden Yeshe and Changkya Rolpa Dorje. At a later time, he also sought teachings and initiations – notably the Vajrayogini and Kurukulle initiations – from the famous Sakya Throne-holder Kunga Lodro.

Having excelled in his studies, he reached the highest level of study, Geshe Lharam – usually requiring over 30 years of study – when he was only 23. By the time he was only 26, he was already engaging in single-pointed meditation in a cave for three years.

Under his tutelage, On Gyalse Rinpoche produced some of the most erudite masters of his time including Longdol Lama Ngawang Lobsang, the 3rd Tagphu Lobsang Chokyi Wangchug and the 1st Dragri reincarnation, Dragri Gyatso Thaye, all of whom have gone on to give unexcelled teachings and write highly respected texts and rituals in their own right.

On Gyalse Rinpoche is also famed for having written a ritual on torma offering to Dorje Shugden performed through Yamantaka and is an adept of Tibetan poetry, which can be seen clearly in his written works and the rituals he authored.

Another notable work is a short incense offering called Sang Choe Dogyur Chibey Ga-tsoen She-Ja-Wa Shugsol, very powerful for clearing obstacles and for purification. This in particular is the practice of offering fragrance to Vajradhara, Buddha Shakyamuni, the Seven Patriarchs, the Six Ornaments, the 84 Mahasiddhas, Heruka, Hevajra, Yamantaka, Guhyasamaja and a vast number of protectors such as Dorje Shugden.

This showed very much that he had a strong reliance on and great reveance for this Protector Shugden. Lamas of such calibre would not compose texts to deities if it would be damaging to their students or practitioners in any way

During the later part of his life, On Gyaltse was bestowed the title Nomenhan and became a Yongdzin, or academic tutor, to the 9th Dalai Lama. This is no ordinary accolade as the term Yongdzin refers to the attainment of an enlightened state. Yongdzins are the most respected Lamas because the lineages they hold are passed on directly to the line of Dalai Lama reincarnates.

This incarnation lineage is a mystical and very old one which can be traced back to the time of Buddha Shakyamuni, as the disciple Dharmati. From that time, he has emanated into various lineages, each time emerging as a deeply respected and remembered practitioner. Within his illustrious incarnation lineage, are the incarnations of Sherab Dorje of the Kadampas, Milarepa’s student Sewan Repa, Ra Lotsawa’s disciple Trehor Lobsang and the Sakya Lama Shakya Chogden, to name only a few.

This proves the purity and efficacy of every lineage, that they are equally powerful for bringing attainments and that ultimately, they lead us to the same destination of enlightenment. Incarnation lineages like Tagphu Pemavajra proves to us that the labels and distinctions we make are only temporary and even false, for the real nature of every sect has equal power to bring us attainments.

For the most part, many of his incarnations were known mostly for their mystical practices and experiences, experienced either in retreat or through astral body travels to other realms. One of his earlier incarnations in the 18th century, Garwang Choekyi Wangchug, was famous for his written works which included writings that began to reveal the more secret and mystical lineages.

The most “current” incarnation as Tagphu Pemavajra was also particularly famous for his astral travels, and for travelling to Tushita Heaven where he received Dorje Shugden’s practice directly from Shugden himself (as his previous incarnation Duldzin Dragpa Gyeltsen).

Of special importance is the close connection that Tagphu Pemavajra’s incarnation lineage has had for centuries with Pabongka Rinpoche’s incarnations and with the practice of Vajrayogini. It is difficult to talk about Tagphu Pemevajra without consideration of these two most important aspects of his life.

For example, one of his previous incarnations, Lobzang Tenpay Gyaltsen, wrote a commentary on Vajrayogini at the request of Changkya Rolpai Dorje. Both these Lamas are known to have passed many teachings and practices to each other, which have since been preserved and passed on to many more practitioners.

At a later time, Lobzang Tenpay Gyaltsen incarnated as Tagphu Pemavajra; Changkya Rolpai Dorje’s incarnation at that same was time Pabongka Rinpoche who was a disciple of and recognized by Tagphu Pemavajra. The lineage of Vajrayogini’s practice held by almost all Gelug masters and practitioners in the world today stem from Pabongka Rinpoche – evidence again of how interconnected these two Lamas and Vajrayogini are.

Today, much of what is known about Tagphu Pemavajra is through the writings of Pabongka Rinpoche, one of his closest disciples with whom he would eventually come to share a mutually beneficial relationship – both would request and share teachings with each other.

While many know of Pabongka Rinpoche’s close relationship with Dagpo Rinpoche – from whom he learnt the Lamrim – it is a lesser known fact that it was in fact Tagphu Pemavajra who would advise him, through highly blessed visions, of the proper time to seek the teachings of Dagpo Rinpoche. Many of the highest and most secret teachings, as well as the Lamrim, were passed directly from Tagphu Pemavajra to Pabongka Rinpoche.

Among certain biographical accounts of Tagphu Pemavajra are mystical experiences, where he recounts his direct interactions with the deities, such as receiving the four initiations of Heruka Yabyum and seeing directly the deities of Heruka’s mandala. These extraordinary visions occur throughout his life, particularly of Heruka, as well as particularly sharp and accurate clairvoyance

There is a particular example of a time when Tagphu Pemavajra received many prophecies for searching a holy Heruka hermitage. As Tagphu Pemavajra and Pabongka Rinpoche traveled together in search of this place, many clear signs appeared to lead them there.

Most notable was a crow who appeared, sang, flew back and forth between them, and kept going towards a cave at a neighbouring mountain. They believed the crow to be a protector of Heruka who had come to show them Heruka’s special place. Upon arriving at the place indicated by the crow, they identified it immediately as a holy place, resonating with the energies and blessings of spiritual practice. Tagphu Pemavajra received many, many auspicious visions there.

Trijang Rinpoche, the heart disciple of Pabongka Rinpoche, writes in his autobiography that Tagphu Pemavajra was also known to have many frequent visions of Tara, who he would converse with directly and from whom he received many secret teachings, enough to fill volumes. It is further documented that the annuttarayogini form of Tara appeared first as a pure vision to Tagphu Pemavajra. Trijang Rinpoche himself requested Tagphu Pemavajra for prophecies regarding his spiritual practice.

As Trijang Rinpoche received countless teachings from Pabongka Rinpoche and became one of the most important figures of Tibetan Buddhism when it came out of Tibet (almost every prominent Gelugpa teacher in the world now would trace their lineage back to him and received teachings from him), this meeting and relationship with Tagphu Pemavajra is a particularly significant and auspicious one. He went on to write many detailed texts about this practice of this form of Green Tara, which had been received by Tagphu Pemevajra through visions.

The special relationship between Tagphu Pemavajra and Pabongka Rinpoche extended further into an unusually strong connection with the protector Dorje Shugden. It is known that Pabongka Rinpoche had been requested by Dorje Shugden himself, through an oracle to compose a new text. Though he complied and wrote the text, he felt it required further validation and thus offered it to Tagphu Pemavajra with further requests. Tagphu Pemavajra, by now very famous for his ability to travel to other realms, went to Tushita Heaven, where he made requests to Dorje Shugden.

Shugden emanated out of under Tsongkhapa’s throne and, in the form of Duldzin Drakpa Gyeltsen, passed him the practice and initiation. This was then passed down to Pabongka Rinpoche; from this, he later composed Melodious Drum Victorious in all Directions which has come to be the central text used today for propitiations and prayers to Dorje Shugden.

In his lifetime, Tagphu Pemavajra made various pilgrimages and engage in retreats at holy sites throughout Tibet. Often, he would receive immaculate visions and lineages at these places. In between these travels, Pabongka Rinpoche would invite him for teachings, which Tagphu Pemavajra would happily offer. Over the years, he would give many teachings including those at the heart of the Gelugpa lineage – Gaden Lhagyama and Lamrim – as well as initiations of some of the highest practices. In turn, Pabongka Rinpoche too would offer him teachings or he would give extensive teachings and initiations at the request of Tagphu Pemavajra.

Tagphu Pemavajra and Pabongka Rinpoche’s relationship exemplified the powerful results that can arise out of such a pure and committed guru-disciple relationship. They were known to often visit each other, share teachings and perform pujas and offerings together. So closely connected were they that Tagphu Pemavajra even wrote prayers as requests to Pabongka’s previous lives which revealed details of these incarnations.

For many years of their lives, particularly towards the second half, both would also offer long life rituals to each other, wherein Tagphu Pemavajra would even receive visions indicating that the Buddhas themselves came to bless Pabongka Rinpoche.

This special relationship between the two was always marked by the very powerful teachings they shared with each other and bestowed onto others; it was marked entirely by their devotion to Dharma. Even their very last meeting in 1935 was charaterised by the wealth of teachings that arose out of their meeting – teachings of the Lamrim, commentaries and oral transmission of Je Tsongkhapa’s writings, and initiations and teachings of Dorje Shugden.

While many attribute Pabongka Rinpoche’s eloquence and realization of the Lamrim teachings to his tutelage under Dagpo Rinpoche, we must not overlook the vast influence that Tagphu Pemavajra also had in passing many, many teachings to him, of both Lamrim as well as various secret teachings. Often considered as one of the founding fathers of the Gelugpa lineage as we know it today, Pabongka spent all his life promoting the teachings of Lamrim and the practices of Je Tsongkhapa, Vajrayogini and Dorje Shugden, many – if not all – of which would have stemmed from Tagphu Pemavajra.

In many instances, these teachings would be passed down directly from the deities themselves to Tagphu Pemavajra, creating a connection far closer and more auspicious to current day practitioners than we could imagine.

Historically, the Emperors of China especially of the Qing dynasty have promoted Tibetan Buddhism for the purpose of national unity and harmony in the vast country of China. To that end, the Emperors established and cultivated a close relationship with Tibet, especially with the Dalai Lamas, Panchen Lamas and the Changkya Lamas (Kyabje Pabongka Rinpoche’s previous incarnations) from the Gelugpa sect.

The Tibetans believe the emperors of China are emanations of Manjushri and it is no surprise that Dorje Shugden incarnated as the legendary Emperor Kangxi. It also continues to be a strong belief among the Tibetans that their own leader – the Dalai Lama – is an emanation of Chenrezig.

All three thangkas depict Emperor Qianlong as the central figure. The inscription on the top left thangka proclaims Qing Emperor Qianlong as Manjushri, the ruler of the Buddhist faith. These Tibetan thangkas reflect upon the political strategy of the Qing Emperor Qianlong as well as his personal religious beliefs.

Emperor Shunzhi

The Emperor Shunzhi (March 15, 1638–February 5, 1661) was the first Qing emperor to rule over China proper from 1644 to 1661. As a strategic move to affirm control of Tibet, Emperor Shunzhi invited the fifth Dalai Lama to Beijing in 1652 and treated him with great respect and political decorum befitting the head of an independent state.

The Emperor also granted him an honorific title, a golden certificate of appointment, and a golden seal of authority.

The Great Fifth Dalai Lama had a very strong relationship with the Chinese Emperor Shunzhi and the imperial court. When the Great Fifth paid a two-month visit to Beijing in 1652, the Qing court had built the Huangsi Monastery to accommodate him.

Meeting Between Emperor Shunzhi and the Great Fifth Dalai Lama

In addition, Emperor Shunzhi feasted with the Great Fifth in the Hall of Grand Harmony in the Forbidden City.

After the Great Fifth’s two-month visit, the emperor also granted him an honorific title, a golden certificate of appointment and a golden seal of authority as well as expensive gifts. This incident set a precedent for future Dalai Lamas to officially receive their post from the imperial court.

It is interesting that this painting of the 5th Dalai Lama and the Emperor Shunzhi are found not on the walls of Chinese palaces, but in the Dalai Lama’s Potala Palace in Lhasa, Tibet.

Do note that the Chinese emperor is clearly depicted to be sitting higher than the Dalai Lama – a sign of the deference and respect which the Tibetans paid to the Chinese royalty.

Emperor Kangxi

Emperor Kangxi of China (May 4, 1654 – December 20, 1722) was the second Qing emperor to rule over all of China for 61 years, from 1661 to 1722.

As well as being known as the longest-reigning Emperor of China, he was also known as one of the greatest Chinese emperors for bringing peace and prosperity to the vast country.

Emperor Kangxi united his court and was a skilful military strategist. He was also known for having unusual great compassion for the common people who suffered because of military conflict.

These distinctive qualities of Emperor Kangxi may be explained by Sumpa Khenpo’s Chronology of Tibet for the Wood Sheep year (1655–1656), which stated that “The Kangxi Emperor [is born and] becomes famous as the reincarnation of Tulku Dragpa Gyaltsen (Dorje Shugden).

Emperor Kangxi’s contribution was not only towards China, but also towards the growth of Buddhism in Tibet. Emperor Kangxi sponsored the 7th Dalai Lama Kelzang Gyatso’s entrance into Kumbum Monastery, and bestowed the golden seal of authority upon him.

This close relationship between Emperor Kangxi and the Dalai Lama shows the close relationship between China and Tibetan Buddhism which has endured over time.

Emperor Yongzheng

The Emperor Yongzheng (December 13, 1678 – October 8, 1735) was the third Qing emperor to rule over China, from 1722 to 1735.

Though he is less well-known than his father, the Emperor Kangxi, and his own son, the Emperor Qianlong (乾隆), the Emperor Yongzheng was an energetic and capable ruler.

He continued his father’s legacy of harmony and development in China by continuing the policy of respecting Lamaism, seeking unity with Tibetan and Mongolian minorities.

A man of principle, he was strongly against corruption and any officials found to be transgressors were punished severely.

The Emperor Qianlong (September 25, 1711 – February 7, 1799) was the fourth Qing emperor to rule over China. The fourth son of the Yongzheng Emperor, he reigned officially from October 18, 1735 to February 9, 1796.

During the reign of Emperor Qianlong, China attained its maximum territorial expanse; from Xinjiang in the west, to Myanmar and Annam in the south. Emperor Qianlong sent armies into Tibet and firmly established the Dalai Lama as ruler, with a Qing resident and garrison to preserve Chinese suzerainty.

Emperor Qianlong

In 1744, Emperor Qianlong decided to rebuild Yonghegong Palace in Beijing into a Tibetan monastery, which was designed based on the Gelugpa monastic principles.

After being rebuilt into a temple, Yonghegong became the bridge between the central government and local authorities in Tibet and Mongolia, showing an important function both in religious and political areas. Yonghegong also became the center of the central government in handling Tibetan Buddhist affairs.

To this day, Yonghegong remains a popular pilgrimage and tourist site, visited by thousands of Chinese and foreigners alike. The central images of Maitreya, Tsongkhapa and many other antique statues of the Tibetan Buddhist tradition have been extremely well-preserved and stand as stunning centerpieces to this unique and historical religious monument.

The Daoguang (Tao-kuang) Emperor (September 16, 1782 – February 25, 1850) was the sixth Qing emperor to rule over China.
The following incident was described in HH Trijang Rinpoche’s Music Delighting an Ocean of Protectors. Resident in Tibet was a powerful high Chinese minister named Amben Che Trungtang.

He had some very important questions to ask for Dorje Shugden’s prophecy and came to the Lhasa Trode Kangsar Protector Palace and, in front of the image of the Dharmapala, burned the questions he had written in Chinese, and demanded that the Dharmapala give clear prophesies in answer to his questions during an invocation the following day.

When Dorje Shugden was invoked the next day, he gave explicit powerful answers to the questions in the correct order. Trungtang, with delighted conviction, informed the Emperor Dao Guang who awarded a proclamation of praise to Gyalchen (Dorje Shugden) of the Trokang Temple with a pandit’s hat. There, in the center of a large stone courtyard, inside a pitched tent, in an elaborate auspicious ceremony, over the door of the protector palace was offered the pandit’s award.

The Trokang oracle, the temple monks, and general chief monks, with the regent Ratreng Rinpoche, the Chinese Amban, the Kashag, and Shabpa as chief attendees, Tibetan and Chinese people of all ranks were offered a feast and had a huge festival.

With the Chinese Emperor Daoguang and the Lord of Buddhas, the Dalai Lama, patron and lama together, they all praised and enthroned Gyalchen Dorje Shugden as principal protector of the Yellow Hat Teachings.

Khen Rinpoche Geshe Lobsang Tharchin

Khen Rinpoche Geshe Lobsang Tharchin was born in Lhasa, Tibet in 1921 and entered Sera Monastery there at an early age. He proceeded through the rigorous 25-year programme of monastic studies under the guidance of Pabongka Rinpoche and Kyabje Trijang Rinpoche.

Upon successful completion of public examination by the best scholars of the day, Rinpoche was awarded the highest degree of Lharampa Geshe (Doctor of Theology) with honours, and is one of the last living Lharampa Geshes educated in Tibet. He proved to be the best debater of his graduation year in all of Tibet, making him the “First among the First.”

Khen Rinpoche then entered Gyu Mey Tantric College, where he completed its course of advanced tantric studies and attained a high-ranking administrative position. In 1959 Rinpoche escaped from Tibet into India along with His Holiness the Dalai Lama. He became actively involved in resettlement, and compiled a series of textbooks used in the Tibetan refugee schools.

Khen Rinpoche came to the United States in 1972 and became Abbot of Rashi Gempil Ling Temple in New Jersey. After going to South India in 1991 and serving as Abbot of Sera Mey monastery for some time, he returned to the United States. Khen Rinpoche Geshe Lobsang Tharchin was a lifetime director and an abbot emeritus of Sera Mey monastery. Khen Rinpoche passed on from this life on Je Tsongkapa Day, Dec. 7, 2004.

Like Ribur Rinpoche, Khen Rinpoche was an actual disciple of Je Pabongka, so his words are very precious, giving us a direct impression of this extraordinary master…
(From the Forward to The Principal Teachings of Buddhism by Tsongkhapa, with a commentary by Pabongka Rinpoche, translated by Geshe Lobsang Tharchin, Mahayana Sutra and Tantra Press, 1998, all emphasis and formatting mine…)

…the sage foretold that if the child were placed in Gyalrong House, something wonderful would happen with him in the future.

It was at this time that the glorious Pabongka Rinpoche, the author of the commentary you are about to read, came into my life. Like me, he had as a young man taken his course of studies at the Sera Mey College of Sera Monastery; in fact, he was from the same house, Gyalrong. Pabongka Rinpoche was born in 1878, at a town called Tsawa Li in the Yeru Shang district of the state of Tsang, north of Lhasa.

Later on, the youngster was found to be a reincarnation of the Changkya line, which included the illustrious scholar Changkya Rolpay Dorje (1717-1786). The lamas of this line had done much teaching in the regions of Mongolia and China – even in the court of the Chinese emperor himself – and the name “Changkya” had very strong Chinese connotations.

Pabongka Rinpoche

Already in those days the Tibetan government and people were sensitive to the pressures put on us by our powerful neighbour to the east, so the name “Changkya” was ruled out, and the boy declared to be “Pabongka” instead. Pabongka, also known as Parongka, is a large and famous rock-formation about three miles’ walk from our Sera Monastery. The very word “pabong” means in our language a large boulder, or mass of rock.

His family were of the nobility and owned a modest estate called Chappel Gershi. As a child he exhibited unusual qualities and in his seventh year was taken before Sharpa Chuje Lobsang Dargye, one of the leading religious figures of the day. The lama felt sure that the boy must be a reincarnated saint, and even went so far as to examine him to see if he were the rebirth of his own late teacher. He was not, but the sage foretold that if the child were placed in the Gyalrong House of Sera Mey College, something wonderful would happen with him in the future.

Source: 9 March 2009, truthaboutshugden (http://truthaboutshugden.wordpress.com)